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Les Q:Jynamiques Eur"L'éennes Dé Fiévangéfisme

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Les Q:Jynamiques Eur 0BSERVATOIRE DES REUGIONS EN SUISSE Cahier no 2 de l'Observatoire des religions en Suisse Actes du Colloque de Lausanne (11-13 octobre 2001) Les q:Jynamiques eur"l'éennes dé fiévangéfisme Colloque organisé par l'Observatoire des religions en Suisse Avec le soutien de l'Université de Lausanne et du Fond National Suisse de la Recherche Scientifique Deuxième partie Unité et ~iverJité ~eJ évangéliJmeJ actueû , Elément.J pour une typologie · « Close to God and close to people ». The Case of the Dutch Evangelical Broadcasting Organisation Hijme C. Stoffels Theological Faculty, Vrije Universite il Amsterdam 1. Introduction « Believing is fun ! lt's not boring, stupid, or old-fashioned ». This is the simple message that the Dutch Evangelical Broadcasting Organisation (Evangelische Omroep or EO), which was founded in 1967, wants to spread. For over thirty years now, the EO has been a very remarkable phenomenon in Dutch society. In the face of ail the forces of secularisation and liberalisation, the EO has remained loyal to the beliefs and values of Evangelical Christianity. Moreover, the organisation has been quite successful in mobilising Christians for their edifying, evangelistic, and sometimes political activities. It has gained a certain measure of respect in Dutch society, after having long been ridiculed and ignored. While its impact on Dutch society as a whole may be rather limited, within the Protestant realm, the EO has contributed to the « Evangelicalisation » of Calvinist churches and to greater co­ operation between Christians from different denominational backgrounds. Today, the EO is the only religious organisation in the Netherlands that can mobilise great masses of youth. This article describes the development of the Evangelical Broadcasting Organisation and tries to analyse the backgrounds of its relative success in Dutch society. 2. Dutch Evangelicalism Evangelicalism is hard to define, at !east within the Dutch context. One could contras! it with Calvinism, which has been the dominant form of Protestantism since the time of the Reformation. In that case, we would consider ouly what is referred to as « free » churches and their members as Evangelical (the Baptists, the Salvation Army, the Brethren, Evangelical and Pentecostal congregations fall into this category ). According to that definition, there are an estimated 150'000 Evangelicals in Dutch society. I prefer a more inclusive defmition, which would classify ail those who sympathise with Evangelical para-church organisations as Evangelical ( examples include the Evangelical Alliance, Youth for Christ, the Navigators, 1 Agape, Youth with a Mission, and the Evangelical Broadcasting Organisation) • These Evangelicals can belong to any of the free churches, but also to the Orthodox Calvinist churches, the mainline Reformed churches, and even the Roman Catholic Church. In that case, I would estimate the number of Dutch Christians who can be considered Evangelicals at sorne 800'000, or even more. 1 The annual Gele Gids (Yellow Pages), Stichting Opwekking, Putten, contains severa! thousand addresses of Evangelical churches and organisations in Holland and Belgium. 97 This is a rather formai approach to defining Evangelicalism. A more substantial definition of Evangelicalism would re fer to the belief that an instantaneous experience of God (Jesus, Holy Spirit) is available here and now for ail those who commit themselves personally to Jesus Christ: « God's in the bouse»,« Jesus is here », « Spirit at work ». Dutch Evangelicalism is heavily influenced by American Evangelical organisations. After the Second World War, when the Netherlands was liberated by American and Canadian troops, Y outh for Christ rallies were held with American evangelists and music bands. They called it the « gospel of jazz ». In the fifties, Billy Graham and Pentecostal faith healer, Tommy Lee Osborne, visited the Netherlands and drew tens of thousands of curious people to their rallies. The sixties were a period of rapid change and turmoil in the Netherlands. Forces of modernisation and secularisation were strong during those days. A sudden increase in income per head of the population brought cars, television sets and refrigerators within the reach of the masses. The old system, in which Dutch society was divided in closed subcultures, based on religious or secular worldviews, started to crumble. Churches no longer wanted to pre scribe to their members what to be lieve and how to act. The Roman Catholic bishop Bekkers, inspired by the renewal of the Second Vatican Council, declared in 1963 on television that individual conscience was more important than the laws of the Church in the matter of birth-control. The percentage of Dutch people raised with few, if any, ties to the church rose from 24% in 1958 to 39% in 1970. At the same tirne, the country was invaded by American Evangelical youth groups, such as Youth with a Mission, Campus Crusade for Christ, Jesus People, and the more sectarian Children of God. Older Evangelicals and Calvinists, apprehensive about the liberalisation of morais, modern theology, and the Jack of evangelistic zeal in Dutch churches, founded the Evangelical Broadcasting Organisation in 1967. Dutch journalists and politicians viewed the EO as an anachronism, soon to disappear. In 1970, a sociologist predicted that the EO would never have more than 30'000 members, due to the limited segment of Evangelicals and conservative Calvinists amongst the population open to recruitrnent. In 1999, however, the EO be came the biggest public broadcasting organisation in the 2 Netherlands with over 600'000 members . By far, it is also the biggest Dutch organisation with an Evangelical identity. 3. Development of the Evangelical Broadcasting Organisation The EO started broadcasting in 1970. In the beginning, the organisation had no clear idea of how to make proper use of the medium of television. Aside from nature 2 To receive permission to broadcast on public television or radio in the Netherlands7 an organisation must prove thal it represents a substantial religious or ideological group in society. A minimum of 100'000 members is required for a regular, though limited, share of the airplay. More lime is available to organisations with over 300'000 members. Maximum airplay is guaranteed to those organisations whose membership exceeds 500'000. Public broadcasters, such as the EO, are predominantly paid from general radio and TV license fees. Another important source of income is member contribution. 98 documentaries, the emphasis was on speech, rather than on image. Pastors and preachers used the TV -screen as an annexe to their pu! pit. Creationism and eschatological beliefs were popular in the earl y days. Drama, entertairunent, and sports were taboo. In the eighties, the slogan became « More message in the media ». Almost ali programmes on radio and TV referred to God, the gospel, and the Christian belief, thus creating a strong Evangelical identity both for friends and foes. The big problem, however, was that almost no one watched or listened to these programs, not even the majority of the EO's own rank and file. Many EO members supported the organisation more because of their sympathy with its mission, than out of enthusiasm about its programmes. One exception was the very popular radio programme, « The Musical Fruit Basket », in which well-known, traditionai religious hymns and songs were played on request. The programme still exists. Harmless Arnerican series, which featured no sex, extreme violence or improper language, such as « Little House on the Prairie » and « Dr. Quinn », also fared quite weil. The past fifteen years have witnessed a trend towards a more creative and professionai use of the medium of television. Today, sorne EO programmes, especially those targeting young people, use highly sophisticated and even « post-modern » forms and techniques. The Evangelical message is still very important, but often conveyed more implicitly than explicitly. This is not because the EO is ashamed of it, but because it now aims to 3 attract more watchers and !isteners • The present mission statement states that : « The EO is a broadcasting co-operation, part of the Dutch public broadcasting system. We seek to reach people with the gospel of Jesus Christ and want to be close to God and society. We use a variety of tools, such as radio, television, new media, magazines and meetings in our efforts to achieve this goal. The EO is a movement of Christians who find their unity not in one church, but in Jesus Christ, and want to equip each other for Christian work in this world. Today, our staff numbers sorne 300 members and we air 65 hours of radio and 30 hours of television per week nationwide. The EO strives for high quality programming in both content and style and aims to offer the public life-changing, inspiring and farnily-friendly programmes. »4 Recently, typical EO programmes with an explicit message have been moved from their prime time slots to the late hours. The title of one of the best-known programmes« God changes people » was replaced after many years by « The Change ». In 2001, the average week of EO television consists of a wide variety of programmes. Among these are medical programmes (about bloody surgeries, cancer, etc.) and « The Eleventh Hour », a highly respected talk show. ln it, host Andries Knevel, confronts his guests (politicians, writers, artists, scientists, opinion experts) with challenging questions. One guest is always a devout Christian, while others may represent different faiths or worldviews. The list also includes: music programmes (church choirs, praise music, gospel rock bands, etc.); geloven.tv (believing.tv), a programme devoted to signs, 3 Public broadcasting in the Netherlands has three television channels and five radio transmitters, used by a great variety ofbroadcasting organisations. The person who« zaps » into a prograrn is not always aware of the identity of the broadcaster. 4 http://www.eo.nl/homelhtrnllhome.jsp 99 miracles, and other supernatural phenomena ; wildlife programmes ; news programmes ; quiz shows ; Bible stories for children ; and the occasional film ( e.g.
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